牟宗三先生的圓善論主要為圓善問題尋得一圓滿而究竟的解決。圓善問題即「德、福如何一致？」身處不同時代的哲學家康德和牟宗三，對此問題皆有深入的分析探討並提出解決。康德在其《實踐理性批判》中，提出了「最高善」(das h?chste Gut) 的概念並以三大設準證成了德福一致。但牟先生認為康德的論證有未盡之處，而為了圓滿而究竟地解決圓善問題，提出以「無限心」來取代康德的三大設準，並依此主張人可以有「智的直覺」。牟先生並藉由天台宗之判教而來的圓教觀念，以圓教來解決圓善問題。誠如先生所言：「圓教成則圓善明。」牟先生更進一步確立了儒家圓教，以儒家之道德的形上學之縱貫縱講系統為圓善問題尋得一圓滿而究竟的解決。 儒家圓教之圓善的完成，可以說是圓聖及圓境一本而化的德福渾圓不思議境界的悟入。此不思議之境界，依天台宗，是以圓頓觀照一念三千而成圓融三諦之不思議境，依儒家圓教，是圓聖中德福之詭譎的相即，即無限智心在神感神應中，使物隨心轉而成物邊順心之福。換言之，自然界的福在無限智心的神感神應中于本體界中呈現，此本體界具物自身意義之福又返回自然界中使一切存在之狀態隨心轉，使事事如意而無所謂不如意，如佛在其海印三昧中應眾生的願欲而示現的境界，如是，事物間的關係為圓融無礙，即相即、相攝、相入。到此得意而忘教，只是無限心之如如流行，如牟先生言：「至此，教無教相，乃得意而忘教也。只是一真實生命之作其所應作，一無限心之如如流行。此如如流行，此作所應作，吾不知是屬於儒教者，屬於佛教者，屬於道教者，抑或是屬於耶教者。」無限智心是圓教之本，圓教之境已教無教相，人之可以通向無限，把既成的知識、觀念的系統、意念的造作化掉，即是一作其所應作之真實生命。 儒家的學問，是從人的主體講起，以「天道性命相貫通」（《中庸》）言道德的創造，客觀方面是天道之「維天之命，於穆不已」（《詩經．周頌》），主觀方面是德行之純亦不已。德行之純亦不已即《易傳》所說「天行健，君子以自強不息」牟先生稱此為「存在的呼應」，此存在的呼應可以說是以生命為中心的「生命的學問」。於此，儒家圓教亦是真實生命的實踐，儒家的圓善亦是生命的真學問。 圓善之生命可歌以詠之曰： 思有所止 慮有所竭 無窮冥契 當下體悟 聖之時者 中西別異 道之達者 古今一同 無限智心 開權顯實 德福一致 渾圓相即 物隨心轉 圓教化成 學問生命 圓善止境 Is “Happiness in Exact Proportion to Morality” possible in life? The fulfillment is called “das h?chste Gut” (The highest good) by Immanuel Kant. He had resolved this dilemma by three postulates, fundamentally, the postulate of “The existence of God”. However, Mou Tsung-San assumed that Kant didn’t really resolve this question in a philosophical way. Instead, Mou assumed Kant’s resolution was based on the Christian tradition. According to Confucianism, Mou submitted an idea of “the Infinite Mind” to replace Kant’s postulate and he proclaimed that human being has “the Intellectual Intuition” which was excluded from human ability by Kant. Furthermore, Mou used the theory of “T’ien-T’ai’s Judgment on Buddhist Teachings” to develop Confucian Perfect Teaching, in which the “the Infinite Mind” ontologically forms the metaphysical world and empirical world by its manifestation as “the Intellectual Intuition”. Both also penetrates into human mind as the basis of human knowing ability to know the thing-in-itself. To complete “Happiness in Exact Proportion to Morality”, Mou assumed that Happiness and Morality are in a special relationship of “Paradoxical Immediacy”, which can lead to the realm of “Things Transformed by Mind” and finally fulfill Confucian Perfect Teaching. Though Mou seemed to use a metaphysical way to develop Confucian Perfect Teaching, his idea thoroughly emphasized the real life and human ultimate concern. Mou called his philosophical system as “Knowledge of Life”. This dissertation is aimed to explore his treatise of the perfect good and to find out Mou’s ultimate concern through his Confucian Perfect Teaching.
